The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
essentiall or naturall voyce of God is one thing the assumed or angelicall another No man ever heard Gods naturall voice the voice which was now and afterward heard was only angelicall or assured 133. Exod. 20.5 I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24.16 Ezek. 18.20 The son shall not bear the Fathers iniquity God visits the fathers sinnes upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers * Exod. 20.5 Visiting the iniquities of the Fathers c. Exod. 18.20 The sonne shall not beare c. Moses is speaking of idolatry which is such a sinne as cuts in pieces the Covenant of the Lord which so far provokes the Lord as he not onely punisheth the father that committed it but likewise by with drawing his word from them punisheth it to the third and fourth generation Ezekiel speaks in answer to those who would justifie themselves and blame God as bringing judgments on them only for their fathers cause not deserving them * Exod. 20.5 with Ezek. 18.17 Gal. 5 6. The meaning is no sonne shall be damned for the sin of his father nor one man for the sinne of another unlesse by commission or approbation or some other way he may make it his own But for temporal punishments there is none but by occasion of others sins may have their portion in them But this is spoken chiefly of those who continue in the sinne of their parents and though divers dye in their minority God foreseeth how bad they would have been if they had lived and sometimes the Parents derive vengeance on their heads by imprecations upon them as the wicked Jews wished Christs blood might be on themselves and children and sometimes the good children of wicked parents are temporally punished because in them and by such means are their parents punished for that in them they would live and flourish when themselves are dead * Exod. 20.6 And shewing mercy unto thousands Mal. 1.3 Rom. 9.13 Iacob have I loved and Esau have I hated The latter places speak of Gods electing and chusing before time the former place speaks of Gods conditionate shewing mercy for he shews mercy for from Father to Sonne and so to Grandchild if they remain obedient and be like their Fathers but if they swerve from their Fathers steps and turn to their broken cisterns then he will turn away his loving kindness from them * Exod. 20.7 Thou shalt not take the name of c. Matth. 5.34 Sweare not at all The former place speaks of needless swearing without just and weighty occasions or rashly without heed and reverence or falsly without truth it forbids not swearing before a Magistrate the latter place forbids all vain false and prophane swearing but not a solemne calling God to attest the truth This place forbids not all swearing no more than the Commandement all killing but speaks in opposition to that doctrine and practise of the Pharisees who suffered common swearing so it was not swearing falsely or forswearing 134. Exod. 20.8 Remember thou keep holy the Sabbath day Deut. 5.12 Matth. 12.5 On the Sabbath days the Priests in the Temple profane the Sabbath day and are blameless Legall Ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbade those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them * Exod. 20.8 It s one thing to break the Sabbath in contempt another thing to break it in necessity or rather to do works of necessity upon it The Priest did kill sacrifice and labour in the offering them up bodily and that in the Court of the Temple Now to labour bodily on the Sabbath day the Jews did account prophaneness and yet these Priests for all their bodily labour were not accounted prophaners of the Sabbath So as it s not the bare action but the end and intent of that action which makes the prophanenesse 135. Exod. 20.12 Honour thy father and mother Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Christ forbids not the honour due to parents but he saith Matth. 19.37 He that loves them more than me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents * 136. Exod. 20.12 with Luke 14.26 The first place commands honouring of parents but it must not be equally with God Honour parents as parents subordinate to God Honour parents with honour fit for creatures not for the Creator If parents will command things dishonourable to Christ we must be so farre from honouring them as to hate them but if their command be agreeing with Christ Children must obey their parents in the Lord. 137. Exod. 20.12 Honour thy Father Mat. 23.9 Call no man Father upon the earth Christs forbids not children to honour their parents 2 Kings 2. 1 Chron. 4. or the hearers to honour the Preachers for Paul calls himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 138. Exod. 20.13 Thou shalt not kill Matth. 5.21 18.9 If thy eye hand foot offend thee cut it off and cast it from thee Christ would not that we should dismember our selves but that we should mortifie the old Adam and bridle the wicked motions and desires of our minds and take heed of them 139. Exod. 20.18 The people saw thundrings and the lightnings and the noise of the trumpet Deut. 5.23 You heard the voice out of the midst of the darknesse The frighted people standing afarre off stricken with fear saw the thunder joyned with lightning breaking forth of the dark clouds in the promulgation of the Law 140. Exod. 20.24 Thou shalt make unto me an Altar of earth Chap. 27.1 Of Shittim wood The inward part of the Altar was earth the outside of Shittim wood 141. Exod. 21.24 Lev. 24.40 An eye for an eye a tooth for a tooth Matth. 5.38 39. If any one strike thee on the right cheek turn to him the left The first place is concerning the publick judgement of the Magistrate and the judicial Law now
written by Samuel It contains the History of three hundred years * 278. JUdg 3.11 The Land had rest forty years Under this number are all the yeares comprehended from the death of Joshua to the death of Othniel as also the eight years of the servitude under the Syrians The lesser number is to be counted under the greater and more complete * 279. Judg. 3.30 The Land had rest eighty years c. Here from the death of Othniel are numbred also the years of Ehud and Samgar for Ehud could not be Judg eighty years for when these years are expired the whole time of man is run out The like we meet with Jud. 5.31 8.28 9.22 10.2 3. 11.26 where in the three hundred yeares are included the forty years of their carrying in the desart 280 Judg. 5.31 Let all the enemies of the Lord perish Prov. 25.21 If thy enemy hunger feed him with bread Mat. 5.44 Luk. 6.35 Rom. 12.20 if he thirst give him water to drink We must do good to our enemies but not to Gods enemies and for private injuries we must not curse them but as they are Gods enemies of whom there is no hope of their conversion out of zeal of a S. Spirit we may pray also for their destruction 281. Judg. 6.17 36. Gideon asketh a signe from God Mat. 12.39 An evill generation seek for a signe Gideon was confirmed in his office by a signe given from God so Moses and Joshua Christ calls the Pharisees an evill generation justly because they out of curiosity sought for a signe Let us be content with the Word of God 282. Judg. 6.21 Gideon sacrified on a rock Lev. 1.5 The sons of Aaron shall offer the sacrifices on the Altar Gideon offered the matter of the sacrifice to the Lord and God himself was the Priest in burning the offering nor was there any Leviticall officer present and the event teacheth us that what Gideon did was from divine instinct * 283. Judg. 9.18 with the whole Chapter and Chap. 8.3 Object It s gathered that there were not seaventy but sixty eight for Abimelech one of the brethren was the slayer and the youngest Jonathus fled Answ The Scripture often puts a round and full number neglecting the lesser or more which either come short or exceed it as Numb 11. There is said to be seaventy Elders when in truth there were seaventy two so here on the contrary seaventy for sixty eight * 284. Judg. 10.1 with Judg. 6.15 Of the Tribe of Issachar of the Tribe of Manasse Answ Gideon and Phua although brothers by the same venter yet of severall Fathers of severall Tribes A woman might marry to a man of another Tribe so as the heritage was not transferred into another Tribe * 285. Judg. 10.4 with Numb 23.41 Object This latter saith they were called Jair from one of an Elder date from Jair the sonne of Manasses Answ The elder Jair gave a name to the Villages The latter to the Walls which encompassed them and so made them Townes or Cities and further he strengthned and confirmed their names * 286. Judg. 11.26 Israel dwelt in Heshbon and Aroer and their Towns three hundred years These years are to be reckoned from the departure of all the Israelites out of Aegypt after this manner the time of their abode in the wildernesse forty yeares the Government of Joshua seaventeen of Othniel forty Iudg. 3.11 of Ehud and Samgar eighty Iudg. 3.30 Barak forty Gideon forty Iudg. 8.28 Abimelech three Iudg. 9.22 Tolah twenty three Iudg. 10.2 Iair twenty two Iudg. 10.3 The whole in all is three hundred and five years Here therefore the five years odde are not named it may be because this even number three hundred is fitter both for the computation and the speech 287. Judg. 11.39 Jephtha did according to his vow Vers 31. Whatsoever cometh forth of the dores of my house to meet me I will offer up for a burnt-offering to the Lord. Deut. 12.31 The Lord hates all the abominations that the Gentiles used to their Gods and those that offered up their sonnes and daughters and burned them in the fire Jephtha vowed disjunctively that whatsoever should first meet him out of his house should be the Lords that it should be either sacrificed or deputed for Gods service for he knew that all living creatures could not be offered in sacrifice to the Lord therefore he he consecrated his daughter for the work of the Sanctuary Verse 38. for she being sanctified to God knew no man and she bewailed her virginity 288. Judg. 13.7 Samson was a Nazarite from his mothers womb unto the day of his death Mat. 2.23 It was fulfilled in Christ he shall be called a Nazarite The Nazarites in the Old Testament were votaries according to Law Numb 6. who gave themselves wholly to meditate upon divine matters and others which were born so as Samson here on whose head never razor came nor was his head ever shorne others were called so both wayes joyntly Christ was prefigured by them who was most free from all uncleanness commonly called a Nazarite because he was brought up in the Town of Nazareth * 289. Judg. 18.1 with Josh 19.47 It s said Dans Lot was the seaventh Lot Answ The Lot assigned them in regard the Amorites possessed a great part thereof was not great enough for them nor was it large enough for them in regard of their numerous Tribe * 290. Judg. 20.46 with 35. There were slain of the Benjamites twenty five thousand Vers 35. twenty five thousand one hundred men Answ An hundred are not counted it may be because this even number of twenty five thousand is fitter for computation and speech * 291. Judg. 21.4 with Exod. 38. There were no more Altars to be built after the erecting of that by Moses Answ Not without the Tabernacle but within the Tabernacle or Temple they might erect as many as was sufficient for the sacrifice as Solomon did 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord. 292. Judg. 16.31 Samson killed himself Exod. 20.14 Thou shalt not kill Samson killed not himself with the Philistins by any rashnesse of his own but he did that by the instinct and power of God and was a figure of Christs overthrowing our enemines RUTH IT is so named from Ruth a woman Samuel describes in this Book Ruths dutifullnesse to her Mother in Law and the integrity of Boas who was Davids Grandfather 293. RUth 3.4 Naomi perswades Ruth to lie down at Boas feet 1 Tim. 2.9 Women adorning themselves with modesty and sobriety That was indeed a dangerous counsell nor must it be drawn in for an example Naomi was brought on to do that by the Law of raising children to the brother that was dead Yet God hindred that no dishonesty happened thereby 294. Ruth 4.13 Boas took Ruth and she was his wife and he went in unto her Deut. 7.3 You shall
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 1 Sam. 21.1 David came to Nob to Abimelech the Priest Mark 2.26 He went into the House of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
11. others unclean secundum accidens as being torn of wild beasts or found dead The Raven was unclean as the Gentiles used them in sacrifice as some think however it fed on Carrion But yet not so unclean as to be touched or to eat that it brought However this was an extraordinary case of necessity which will grant a dispensation in Ceremoniall uncleanness 371. 1 Kings 17.22 Elias raised the sonne of the Widow of Sarepta 2 Kings 4.18 Elizaeus raiseth the Shunamites childe John 5.28 God quickneth the dead God raiseth the dead by his own power the Prophets did it not by their own power but by power from him and so confirmed the heavenly doctrine 372. 1 Kings 19.11 The Lord was not in the wind or the tempest Ephes 4.6 God is all in all Act. 12.21 God did not reveal his presence to Elias in the wind or tempest though he be otherwise in all his creatures * 1 Kings 19.11 with Eph. 4.6 Gods essence and presence is one thing the manifestation of that presence is another God was and is in all things but doth not visibly manifest himself in all things The former place speaks not simply but by way of manifestation The latter place speaks of God simply considered and as his power is in all things * 373. 1 Kings 22.42 And he reigned twenty five yeares in Jerusalem 1 Kings 22.41 And he began to reign the fourth year of Ahab King of Israel 2 Kings 8.16 And in the fifth year of Joram the sonne of Ahab the King of Judah c. began to reign Joram the sonne of Jehosaphat began to reign when as yet Jehosaphat was King of Judah 1 Chron. 21.3 Jehosaphat gave him the Kingdome and yet not so but that he was still King his sonne reigning with him four years as some or seaven as others which will solve the doubt By the 2d Kings 3.1 it appeareth that in the eighteenth year of Jehosaphat Joram King of Israel began to reign and by 2 Kings 1.17 that the eighteenth year of Jehosaphat was Jorams second year and by 2 Kings 8.16 Joram the sonne of Jehosaphat did not begin to reign but in the fift year of the other Joram King of Israel Whence we must conclude that in these twenty five years of the reign of Jehosaphat is comprehended all the time from his succession to the Kingdom even to his death whereof he reigned sixteen years alone and then he joyned his sonne Joram with him for seven yeares space and at last put the whole Government into his hand disburthening himself of it two years before his death * 374. 1 Kings 22.15 This prophesie seems to be false for the King was slain in the battle Answ The Prophet spake ironically which the King might easily perceive by his gesture or manner of speaking and hereupon it was the King adjures him to lay aside all fiction and tell him the truth which the Prophet did 375. 1 Kings 22.49 Ahasias the sonne of Ahab said unto Jâ—hâ—saphat Let my servants go with thy servants in the Ships but Jehosaphat would not 2 Chron. 20.35 Iehosaphat joyned himself with Ahasias King of Israel to make Ships to goe to Tarsis Iehosaphat first refused the friendship of Ahazias but at length he granted 376. 2 Kings 1.10 Elias consumed two fifties with fire Luke 9.54 Christ forbade his Disciples to do so Elias was the executer of the wrath of God on the enemies of God The Disciples would rashly have done the like their vocation was not to return evill for evill but to overcome evill with good and to love their enemies * 377. 2 Kings 1.17 And Ahaziah died c. with 2 Kings 1.17 Iehoram the son of Ahab reigned in the eight c. Iehosaphat determined in the seventeenth year of his reign to help King Ahab against the Syrians appointed his sonne Ioram to be Viceroy in the eighteenth year of his own reign and in the second of his sons Ioram the son of Ahab reigned Afterwards in the fift yeare of this Ioram the son of Ahab Iehosaphat being strucken in age confirmeth his Kingdome to his son Ioram Who is said to have reigned eight yeares some whilst his father was alive and four alone by himself after the death of his father 378. 2 Kings 4.29 Go and if thou meet any man salute him not Rom. 16.10 Salute one the other with an holy kiss Salute the Churches Superstitious salutations must be rejected profitable and honest salutations by which we wish good and profit to our neighbour must be observed The command of Elisha to his servant obliged him that without delay or lingring he should performe his errand for what he was commanded was a singular charge * 379. 2 Kings 8.10 Go tell him he shall be healed and presently after the Lord hath shewed me he shall dye the death The Prophet either spake ironically or else he spake according to the mind of the party inquiring for the Question was Whether the disease was mortall to whom the Prophet answered as before the King grew well of that infirmity and died not then but by an externall cause was suffocated as Verse 15. and so they are two answers to severall causes or cases 380. 2 Kings 8.25 Ahasiah reigned in the twelfth year of Ioram the sonne of Ahab Chap. 9.29 In the eleventh year of Ioram the son of Ahab Ahasiah raigned over Iudah In the end of the eleventh year and beginning of the twelfth of Ioram Ahasiah began to reign 381. 2 Kings 8.26 Ahasiah was twenty two years old when he began to reign 2 Chron. 22.2 Ahasiah was forty two years old when he began to reign Ahasiah his age in the former place and the time of the reign of all the house of Omni is put in the latter place 2 Kings 8.26 with 2 Kings 9.29 2 Chron. 22.2 Here seemeth to be two plain differences the one about the age of Ahaziah and the other about the time when he began to reign Answ Ioram the sonne of Ahab reigned one whole year in the life time of his father and eleven years afterward and so one Text calleth his last year his twelfth i. e. of his whole reign and another Text calleth it the eleventh i. e. his sole reign after his fathers death As for the other difference which seemeth the more difficult Ahaziah was but two and twenty c. and Chronicles saith forty two years and so this latter maketh him two years elder than his father for his father began to reign when he was thirty two years old and reigned eight years and so died being forty 2 Kings 8.17 Now for the reconciling of this scruple the Originall helpeth us which in our Translation is not visible The Originall meaneth thus Ahaziah was the son of the two and forty years namely of the house of Omir of whose s ed he was by the Mothers side and he walked in the wayes of that house and came to run at the same time
with it This the Text directed us to look after when it called his mother the daughter of Omri which was indeed the daughter of Ahab Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri 382. 2 Kings 9.26 I have seen the bloud of Naboth and the bloud of his sons saith the Lord. 1 King 21.14 Then they sent to Iesabel saying Naboth is dead Naboth and his sons were killed lest they should by lawfull inheritance possesse the Vineyard what therefore the holy Ghost conceals in one place he explains in another * 2 Kings 9.27 with 2 Chron. 22.8 9. The current of the story at large was thus Iehu slayeth Ioram in the field of Iezreel as Ahaziah and Ioram were together Ahaziah seeing this flieth and gets into Samaria and hides himself there Iehu marcheth to Iezreel and maketh Iezabel Dogs-meat from whence he sendeth to Samaria for the heads of Ahabs children and posterity which are brought him by night and shewed by him to the people in the morning Then he marcheth to Samaria and by the way slayeth Ahaziahs kinsmen two and forty men findeth â—ehonadab coming in to Samaria he maketh search for Ahazia they find him hid they bring him to Iehu he commands them to carry him up to Gion by Ibleam and there to slay him It may be his father Ioram had slain his brother there as Ahab had done Naboth in Iezreel they do so smite him there in his Chariot and his Chariot driveth away to Mâ—giddo before he dies The story in the Book of Kings is taken up short and laid with the story of the death of Iehoram that the end of both the Kings may be taken up together but Chronicles shew the order 383. 2 Kings 12.21 Iosachar and Iosabad his servants smote Iâ—as and they buried him with his Fathers in the City of Dauid 2 Chron. 24.26 Zabad and Iosabad conspired against him and killed him in his bed and buried him but not in the sepulchre of the Kings Iosachar otherwise is called Zobad Ioas was unworthy of Kingly buriall because he was perfidious to God and ungratefull to men 384. 2 Kings 13.1 In the three and twentieth year of Ioas the sonne of Ahaziah King of Iudah reigned Iehoahaz the sonne of Iehu over Israel in Samaria seventeen years Vers 10. In the thirty seventh year of Ioas King of Iudah began Iehoash the son of Iehoash to reign over Israel sixteen years in Samaria Ioachas King of Israel reigned seventeen years to the thirtieth year of Ioas King of Iudah the son of Ioachas Ioas was joyned with his father in the Governement in the thirty seventh year of Ioas King of Iudah and so he reigned two years with his father * 385. 2 Kings 13.1 with Verse 10. If this be taken in the first place of the begining of the year and the account made from the two and twentieth year and the seventeen years be accounted current so as he reigned but sixteen years compleat and the thirty seventh year mentioned Verse 10. be taken compleat then the account of this Verse will very well stand with the account of the other * 386. 2 Kings 13.21 with 1 Cor. 15.20 Rising to a temporall life and dye again is one thing rising to an everlasting life never to dye another thing The first sort were all they that ever by divine Miracle rose from death before Christs coming The latter only in Christ and cannot befall the creature untill the last resurrection * 2 Kings 14.21 And all the people of Judah took Azariah which was sixteen years old and made him King instead of his father Amaziah 2 Chron. 26.1 Then all the people of Judah took Vzziah who was sixteen yeares old and made him King Here is the same person designed under two Names Azariah and Vzziah 387. 2 Kings 15.30 Hoshea the sonne of Elah after the death of Pekah reigned in the twentieth year of Jotham the sonne of Vzziah King of Judah about thirty three Jotham reigned sixteen years Hosheah reigned in the twentieth yeare of Jotham not of his reign but from the beginning of his reign who died in the sixteenth year and Ahaz his son succeeded him * 2 Kings 15.30 with 33. Jotham lived twenty years after he came to be King but four years before he died he resigned up the Kingdome to his son Ahaz so he reigned twenty and yet but sixteen or else the twentieth year from the time that Jotham began to reigne for he reigned but sixteen yeares Vers 33. * 2 Kings 15.30 And Hoshea reigned in the twentieth year of Jotham 2 Kings 16.2 Twenty years old was Ahaz when he began to reign and he reigned sixteen yeares With 2 Kings 17.1 In the twelfth year of Ahaz King of Judah began Hoshea the son of Elah to reigne in Samaria over Israel nine years 2 Kings 18.1 In the third year of Hoshea son of Elah King of Israel Hezekiah began to reign Here seems a double difficulty in the twentieth year of Jotham i. e. the fourth of Ahaz How can this agree with that which is said Ahaz onely reigned twelve years 2. When it is said Hoshea onely reigned nine years and began his reign in the fourth of Ahaz How could it come to pass that Ezekias began his reigne in the third of Hoshea i. e. the seventh or eighth of Ahaz How can the third of Hezekiahs be the seventh of Hoshea By collation of places and the diagrams of the Kings of Judah and Israel it appears there was seventeen yeares exclusive from the twentieth yeare from the beginning of Iothams Kingdome or from the fourth of Ahaz to the sixt of Hezekias in which year Samaria the Metropolis of the Kingdome of Israel after three yeare siege Hoshea the last King of Israel with the ten Tribes were led into Assyria by Salmanassar Captive so as by this account Hoshea reigned seventeen years or if the last of Ahaz and the first of Hezekiah were the same year as it sometimes happens in such accounts the sixt of Hezekiahs must be the seventeenth of Hoshea How then did Hoshea reigne only nine Ahaz about the beginniÌ„g of his reign being oppressed by the Syrians and Israelites called into his help Tiglath-Pelezer and conquered them in the fourth of Ahaz and first of Hoshea So as Hoshea was for eight years Tributary to Tiglath-Pelezer and those eight years he is said not to reign But rising up in the twelfth year of Ahaz he reigned nine years till the transportation of the ten Tribes which was in the ninth year from the Rebellion or rising and this was the sixt of Ezekias so as Ezekiah reigned in the third of Hoshea not from the beginning of his reigne but from shaking off the Assyrian bonds in the eighth of his reign It was the third of the Rebellion and the eleventh of his reign Hoshea began the fourth of Ahaz from thence to Hezekiah twelve which was the eleventh of Hoshea
and the first of Hezekiah 388. 2 Kings 16.2 Ahaz was twenty yeares old when he began to reign and he reigned sixteen yeares Chap. 18.2 Ezechias was twenty five years old when he began to reign so should he be born in the eleventh year of Ahaz Physitians do allow this others do attribute to Iotham twenty years and read it thus Ahaz was twenty years old when Iotham began to reign * 2 Kings 16.2 with 2 Kings 18.2 If in the twenty fift year he must be born in the eleventh year of his father Ahaz because he was twenty years old when he began to reigne and reigned sixteen years 2 Kings 16.2 in all thirty six when he died out of which take the aforesaid twenty five and so Hezekiah must be born in the eleventh aforesaid A thing not impossible considering the singular blessing that Nation had for generation So Rehoboam was begotten by Solomon about the same age 1 Kings 14.21 although Physitians are against it for at eleven years old they are not come to puberty 389. 2 Kings 22.3 In the eighteenth year of King Iosiah the King sent Shaphan the sonne of Azaliah 2 Chron. 38.8 In the eighteenth year of his reign he sent Shaphan the son of Azaliah Iosias began to reign in the eighth year of his age and in the eighteenth year of his reign he sent Shaphan to Helkiah * 390. 2 Kings 22.20 Thou shalt be gathered into thy grave in peace 2 Chron. 34.28 with 2 Kings 23.29 And he slew him at Megiddo when he had seen him 2 Chron. 25.24 There is peace externall and internall the former place is peace internall or peace with God thou shalt die with peace of conscience or favour with God Secondly Externall peace is either personall or nationall the former place is understood of nationall and in regard it s said thou shalt die in dying the Governour may be said to be put for the people governed Thridly Thou shalt dye thou shalt receive thy mortall wound at Megiddo but die peaceably at Jerusalem the troubles of Israel followed after his death and his sudden and violent death brake not off his peace with God for thereby he was taken from the evills to come * 391. 2 Kings 23.13 Which were on the right hand of the Mount of corruption 2 Sam. 15.30 1 Kings 11.7 Mount Olivet The same Mount as some suppose called by two names the Mount of corruption from the persons meeting there corrupting themselves with Idols The Mount of Olives because plenty grew there or from the nearnesse of the Hebrew Mischah unction Maschith corrupting So Bethel the Lords house Bethaven of iniquity 392. 2 Kings 23.30 The people of the Land took Jehoahaz the sonne of Josiah and annointed hi◠King in his Fathers stead Verse 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father Mat. 1.11 Josias begat Jechonias Jeconias Nephew to Iosias was the sonne of Ioakim set by Pharaoh into the place of Ioacas who was carried into Aegypt Matthew passeth by the Father of Ieconias 393. 2 Kings 23.30 Iosias was buried at Ierusalem before the Babylonish captivity Mat. 1.11 Iosias begat Ieconias and his brethren in the captivity of Babylon Iosias in his posterity begat Iechonias and his Brothers kindred who lived when that miserable carrying captive into Babylon began 394. 2 Kings 25.29 Iechonias or Ioachin died in Babylon Matth. 1.12 After the transmigration unto Babylon Iechonias begat Salathiel That was done after the beginning of the captivity but not after the confirmation of it when the time was that Evilmeredach lifted up the head of Ioachim in the seven and thirtieth year of his reign over Babylon when the time of deliverance drew on The two Books of CHRONICLES THey are called Paralipomena from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from being passed by Things that are passed by in the Books of the Kings are contained here In Hebrew they are named Dibre Hajamin that is Words of daies of Chronicall Annals because they contain Annals and Histories The first sets down the Genealogie of Adam of the Patriarchs and Tribes of Israel with the reigns of Saul and David The latter hath the History of Solomon and of all the Kings of Judah and Israel to the Babylonish captivity and their enlargement by Cyrus which is done in the year of the world 3435. They were both writtten by Esdras 395. 1 CHron 2.9 The sonnes of Ezrom Jeramuel and Ram. Matth. 1.3 Ezrom begat Aram Ram and Aram were but one in Hebrew Ram in Syriack Aram signifies Noble or High * 396. 1 Chron. 2.15 David was the seventh With 1 Sam. 16. Where Jesse besides these seven sonnes is said to have another which made eight Besides the seven here mentioned he had an adopted son Jonathan the son of Sammaa that is the Nephew from the third son Some say the Scripture doth not here give us a compleat number seeing it doth not appertaine to the essence of the History * 397. 1 Chronicles 3.5 with Proverbs 4. where Solomon saith He was the only begotten of his mother Answ Solomon was the only begotten of his mother by David for there was three other begotten by Vriah her former husband which David by adoption made his own But this will not hold for Nathan who was one of these is in Luke mentioned as one from whom Christ came and so must be the son of David naturally Besides that son which David begot in adultery hinders Solomon from being the only sonne Therefore I the rather answer these mentioned here were the naturall sonnes of David by her and Solomon was the only sonne of his mother by love and motherly affection and so the seventy unice dilectus 398. 1 Chronicles 3.11 Ioram begat Ochozias of whom came Joas Matthew 1.8 Ioram begat Ozias Ochozias Ioas and Amasias are left out by the Evangelist because they reigned not well and to observe the fourteen generations that is the fourteen persons of Kings in the gealogie of Christ * 399. 1 Chron. 3.11 12. with Mat. 1.8 It is one thing to be a son immediately another thing mediately or remotely Joram was not Ozias son immediately for three Kings came between Ahaziah Ioash and Amaziah Some count it likely the omission of these was with design to keep within the number of three fourteens Some think they are omitted rather than others because Gods curse lay on Ioram for marrying of Ahabs daughter to the fourth generation as his blessing was on Iehu for destroying Ahabs posterity * 400. 1 Chronicles 3.17 The sonnes of Ieconiah Asir Salathiel Jerem. 22. ult Write this man childlesse Salathiel the Hebrew Shealtiel is said to be the sonne of Ieconiah Matth. 1.12 and so here son of Ieconiah Assir that is strictly bound prisoner in Babylon for we read not of any son called Assir that Ieconiah had yet this Salathiel is named the son of Neri Luke 3.27 who came by many
descents of another line that is of Nathan the younger sonne of Solomon from which line came our Saviour and not of Solomons line and though Ieconiah may seem to have seed and sons more out of Ier. 22.28 30. yet he is doomed childlesse because neither Salathiel if he were his son nor any of Ieconiahs race Zedekiah the last King being uncle to Ieconiah did succeed him in the legality to sit on the Throne of David though in a kind of Soveraignty as Zerubbabel the son or grandchild rather of Salathiel by Pedaiah did succeed in regard of which successions both Salathiel and after also Zerubbabel may be called sonnes of Iehojakim the father of Ieconiah It is likewise said he shall have none to sit upon the Throne of David that is for any time worth speaking of for his son Ieconiah reigned but three moneths and ten dayes 401. 1 Chronicles 3.18 The sonne of Salathiel Pedaiah of Pedaiah Zorobabel Ezd. 3.2 Mat. 1.12 Salathiel begat Zorobabel Zorobabel was the nephew to Salathiel which he begat by his sonne Pedaiah * 402. 1 Chron. 3.18 with Matth. 1.12 Sons of Pedaiah Pedaiah might dye while his sons were young and Salathiel their grandfather bring them up and in this respect Zerubbabel is called the sonne of Salathiel or Shealtiel 403. 1 Chron. 10.6 Saul died and his three sonnes and all his house died together 2 Sam. 2.8 Abner made Isbosheth the son of Saul King over Israel Isbosheth after his fathers death though he had for a time the name of a King at last he was miserably slain in his bed and Mephibosheth was by favour in the Court of David without any rule so the family of Saul perished rightly with him nor ever could aspire any more to any eminent dignity 404. 1 Chron. 18.12 Abishai smote of Aedom in the valley of salt eighteen thousand 2 Samuel 8.13 It was David Psalm 60.2 That Victory is imputed to Joab Abishai with Joab having the Army divided conquered the enemy at the first assault he overcame six thousand of the Edomites Joab killed twelve thousand of those that fled away but the Victory is imputed to David as their King * 405. 1 Chron. 21.5 The summe of the number a thousand thousand and a hundred thousand 2 Sam. 21.9 There were eight hundred thousand Upwards to the eight hundred thousand in 2 Sam. 24. seem to be added here those twenty eight hundred thousand of Davids Trained-bands 1 Chron. 27.1 15. already enrolled in publick Records and their Collonels Captains and Commanders and Officers to the number likely of twelve thousand which make up the said eleven hundred thousand to the forty seven hundred thousand of Judah are thirty thousand added more in 2 Sam. 24.9 which addition might either be the number of the Regiments under those thirty worthies of David having one thousand in each or rather an addition of so many out of Jerusalem only or out of Levi and Benjamin also which still joyned themselves to Judah after Joabs first return to Jerusalem and giving up the number to the King which he finished not he being weary of that service which was so abominable to him viz. 2 Sam. 24.9 * 406. 1 Chron. 21.12 with 2 Sam. 24.13 Three years famine or seven years famine Answ Some say there is a failing in transcribing the Text in the Hebrew three and seven being so like and the seventy in the 2d of Samuel read it three year and the Arabick M S. in the hands of the Congregation Orators and reason much asserts that it was three years for other judgments go by three as three dayes three moneths Some say the Prophet at the first spake of seven years but his heart being troubled at Davids horror mitigated it to three 407. 2 Chron. 2.14 Hiram was the sonne of a woman of the daughters of Dan whose Father was of Tyre 1 Kings 7.14 He was the son of a widow of the Tribe of Nephtalim The Father of Hiram was of the Tribe of Nephtalim who lived many years in Tyria and had a wife of the Tribe of Dan. * 408. 2 Chron. 6.1 The Lord hath said that he will dwell in thick darknesse 1 Tim. 6.16 Dwelleth in light which no man can approach He dwels in darknesse not so as to include him nor so in light as to exclude him from dark places He may be said to dwell in thick dark-darknesse in relation to us who are ignorant of him and yet dwell in light in relation to himself The Lord probably was said to dwell in darknesse in Solomons time because the sanctum sanctorum by reason of the burning of Incense was through the great smoake therein as it were filled with a cloud or darknesse and in this place did God manifest himself and dwell therein * 409. 2 Chron. 6.6 I have chosen Jerusalem to put my name there John 4.21 Nor yet at Jerusalem men ought to worship In the time of the Law God did put his name in Jerusalem by setting his Tabernacle there and having his Temple built there and thither the Tribes went to worship In the time of the Gospell God took away the priviledge of that place and now he willeth that men lift up pure hands every where 410. 2 Chron. 8.1 Solomon built those Cities which Hiram restored to him 1 Kings 9.11 Solomon gave to Hiram twenty Cities in the Land of Galile Solomon gave to Hiram those Cities for twenty yeares that he might have a yearly revenue from them untill the charges were paid to him then Hiram restored them to Solomon and he built them and made the children of Israel dwell in them * 411. 2 Chron. 14.2 He overthrew the Altars 1 Kings 15. He took not away the high places There were two sorts of high places among the Jews Altars and Temples in the higher places some whereof were erected to Idols these Asa subverted Others were dedicated to the true God which was likewise unlawfull for the Temple by divine institution was only to be at Jurusalem And so although he purged the prophane Temples yet he overthrew them not which occasioned the restitution of Idolatry afterwards * 412. 2 Chron. 15.19 The War was not till the thirty fift year And Chap. 14. It was said Zura was slain by Asa therefore there is war Answ The computation of years is not taken from the beginning of the Kingdom of Asa but from the Kingdom of Judah i. e. Solomons death when the devision began betwixt Rhehoboam and Jeroboam And thus the Text of the next Chapter is to be understood where it is said Baasha the King of Israel ascended into Judah Anno 36 of the Kingdome of Asa for then it was the sixteenth year of his Kingdome * 2 Chron. 13.5 The Lord God of Israel gave the Kingdome over Israel to David for ever 1 Kings 13 32 35. But I will take the Kingdome out of his sons hand c. The promise was conditionall if his sons would walk in his wayes the
condition not performed the Lord might give the Kingdom to whom he would * 2 Chron. 16.1 In the thirty six year of the reign of Asa Baasha the King came up 2 Chron. 15.19 And there was no more war unto the five and thirtieth year of King Asa The former place thirty six year must be understood of that Kingdome wherein Asa was now King For Baasha began to reigne in the third year of Asa 1 King 15.28 and reigned twenty four years Verse 33. He died in the twenty seventh of Asa or twenty six compleat 1 Kings 16.8 and therefore this thirty six wherein Baasha waged War with Asa must be meant of the Kingdome of Judah that is since the division of the two Kingdoms at first and so reckoning seventeen years of Rehoboams reign and three of Abijah we found this thirty six to be the sixteen of Asas the next year after that full reformation 2 Chron. 15.10 and to be the thirteenth year of the reign of Baasha This difficulty is too hard for me to unloose it requires another Aedipus However Schorpius thus 2 Cro. 15.19 reckoneth the years of the Kingdome of Judah over which Asa was King from the division and separation of the ten Tribes from the two in Rehoboams time Kingdomes sometime have their denomination from the people sometime from the Prince which rules The time when Baasha went up against Judah was thirty six years of the Kingdome of Judah after the separation from the ten Tribes and this war to happen about the fiftenth yeare of Asa 2 Chron. 15.10 after which viz. the year following Baasha waged war against Asa viz. sixteen years of Baasha and for ten years together till his death 413. 2 Chron. 19.2 Iosaphat because he lent help to the wicked and made friendship with those that hated God deserved Gods wrath Gen. 14.13 Abraham and Isaac were in league with heathen Kings and Gentiles Leagues in civill affaires are granted but otherwise there can be no firme league made with them So was David at peace with his Neighbours and Abraham with the Cananites * 414. 2 Chron. 34.28 Thou shalt go to thy grave in peace but he was slain in the battle therefore this prophesie was not fulfilled Answ This Prophet speaks not of the private but the publick peace of this Nation and the prosperity which then flourished greatly when Iosias went out of his Kingdome with his Army to meet the King of Aegypt * 415. 2 Chron. 35.11 And they killed the Passeover and the Priests sprinkled the bloud from their hands and the Levites stayed them Lev. 1.6 And he shall stay the burnt-offering viz. Aarons sons The former Text tells us what was done by the Levites upon an extraordinary occasion the like 2 Chron. 29.34 the Priests being few and their work too great for their hands The latter place tells us what should be done ordinarily by the Priests 416. 2 Chron. 35.18 There was not the like Passeover in Israel from the dayes of Samuel the Prophet 2 Kings 23.22 There was not the like passeover from the dayes of the Iudges which judged Israel nor all the days of the Kings of Iudah Samuel was the last of the Judges the meaning therefore of the words is this there was no passeover like that from the time that Kings began in Israel 417 2 Chron. 35.34 Iosias was killed in battail by the City of Megiddo by the Archers of the Aegyptians Chap. 34.38 I will gather thee to thy Fathers and thou shalt be gathered to thy grave in peace Iosias his reign death and buriall were peaceable though he were wounded in the war fighting against Pharaoh Necho contrary to Gods Word yet there is no doubt of his salvation * 418. 2 Chron. 36.9 He was eight yeare old when he began c. with 2 King 24.8 And he was eighteen years old c. He ruled eighteen year with his father and his father being dead he began to rule when he was eighteen years old and so according to this he ruled but three moneths and ten dayes So some But others better say that it s meant of Iehojakim the father mentioned Verse 8 and not of the son Iehojakim EZRA THey were both written by Ezra and contain the returne of the Jewes from Babylon to Judea and the building of the Temple and of the City Jerusalem the correction of the people and restitution of Religion with the History of two hundred years 419. EZra 1.5 There rose up the chief of the Fathers of Iudah and Benjamin the Priests and the Levites with all them whose spirit God had raised 1 Chron. 9.3 The Israelites the Priests Levites the Nethinims went up to Jerusalem the children of Judah Benjamin Ephraim and Manasses There came to Jerusalem in their return not only the children of Judah but of other Tribes and they restored the worship of God amongst themselves who were before time transported out of Judea with them into Babylon 420. Ezra 2.5 The sons of Arah returned seven hundred seventy five Neh. 7.10 They are recorded six hundred fifty two First are set down those that gave up their names to return then those that came into Judaea the rest remaining in Babylon or perishing in the journey so also is reconciled the unequall number of other families * 421. Ezra 2.5 with Nehem. 7.11 There was a double numbring of the people The former was taken at their setting out from Babylon The other upon their coming to Judea and Jerusalem and so some might not come to Jerusalem which had not registred their names in Babylon and some might register their names in Babylon which yet came not up to Jerusalem either changing their minds to stay in Babylon or dying by the way Or else that in Nehemiah might be applied to the persons that were living and remaining in the Land of Judah in his time or else it may be taken out of some other Register besides this in Ezra The numbers of them that returned with Zerubbabel in this Catalogue Ezra 2. and in that Nehem. 7.6 62. fall far short of that totall summe both in Ezra and Nehomiah which is said to be forty two thousand three hundred and sixty besides seven thousand three hundred thirty seven more of servants and Profelites Ezra 2.64 65. Nehem. 7.66 67. The number wanting seems to be supplyed out of those Ezra 2.62 and out of the Relicts of the ten Tribes which were both captivated and returned with them of Judah and are not numerically set down yet after the return continued among them and professed their Religion even till the coming of our Saviour and the small destruction of Jerusalem 422. Ezra 2 6. The children of Pahath-moab eight hundred and Joab of the children of Joshua and Moab two thousand eight hundred and twelve Nâ—â— 7.11 The children of Pahath-moab of the children of Joshua and Moab two thousand eight hundred and eighteen There was a lesse number of some of those families but at length it
her by beginnings of holinesse in this life and will in the next life set her compleatly holy before his Father without spot or rinckle * Cant. 1.5 with Cant. 4.1 Blacknesse in Scripture is put for tribulation or for sinne or thirdly for sorrow for both the former The first place speak of her blacknesse as she was in her own eyes Secondly As she was in others eyes in all these three relations I am black in yours and mine own apprehensions with tribulation sin and sorrow The second place speaks of beauty or fairenesse in Christs account It is one thing what a woman accounts her self another thing what her husband accounts her she was faire in the latter sense It is one thing to be faire in it self another thing to be faire by reflexion or imputation The spouse was inherently black but by imputation and reflexion as she was to the glasse to the Sun Christ so fair 594. Cant. 5.1 Eat O friends drink yea drink abundantly beloved Isaiah 5.11 Woe be to ye that rise early in the morning to drinke strong drink Ephes 5.14 Luke 21.34 Amb. lib. 1. cap. 5. de Cain Abel Drunkennesse with grace not with wine which makes us rejoyce not stumble must be here understood To be drunk here is to be filled with the grace of the holy Ghost and with spirituall joy concerning the Gospell which thing produceth healthfull and pleasant fruit Isaiah cries out woe to drunkards filling themselves with Wine and luxuriating in over much drink 595. Cant. 6.10 The Church is terrible as an Army with banners Chap. 7.6 How fair how pleasant art thou O love for delights She is terrible to the Devill the World to Hell but most dear and and delightfull to her Bridegroome the Lord Jesus Christ ISAIAH HIS PROPHESIE He prophesied ninety years IT was written by Isaiah the sonne of Amos the Brother of Amasiah King of Judah about the year of the World 3190. It contains legall Prophesies from Chap. 1 to the 40th with the History of Ezechias And from Chap. 40 to the end it contains Evangelicall Prophesies 596. ISai. 1.2 I have nourished children and they have rebelled against me Vers 4. Ephes 5.27 The Church is glorious without spot or wrinckle The Church of it self and from it self is full of sinnes and deformities but she is without spot or wrinkle in her Husband and head Christ who loved her and gave himself for her that he might sanctifie her cleansing her with the laver of water in the word of life Ephes 5.26 597. Isa 7.14 And they shall call his name Emanuel Luk. 2.21 His name was called Jesus In the Scriptures sometime the name is given to the person not according to the word but the thing signified Emanuel in effect is the same with Jesus Emanuel is God with us by this word the Prophet would explain the person the office and the benefits of Christ and the mystery of the personall Union and that that Sonne should be God and Man and live amongst men in his humane nature that he should assume that he might redeem them and save them from their sinnes 598. Isai 8.20 To the Law and the Testament 1 Cor. 2.2 â—etermined to know nothing amongst you Matth. 1.21 but Jesus Christ and him crucified Since Christ is the end of the Law and the Prophets it is most profitable for us to believe in him and to seek comfort in his Crosse for without he had been crucified he had not wrought salvation for mankind * 599. Isai 8.20 with 1 Cor. 2.2 He that sends us to the Law and testimonies he sends us to Christ for the Law is a Schoolemaster to bring us to Christ and the Prophets are they which testifie of Christ To be sent to them was in relation to him so that the precept of Isaiah and the practise of Paul were the same 600. Isai 9.3 Thou hast multiplied the Nation and hast not increased their joy Chap. 60.5 Then thou shalt see and shalt flow together and thine heart shall fear and be enlarged because the abundance of the sea shall be converted unto thee the forces of the Gentiles shall come unto thee The joy of the Nation and the people under the yoak of Rome though it be not increased yet it is enlarged whilst the Heathen people being called into the Church forsaking their heathenish rites do embrace the Christian Religion 601. Isai 9.6 Vnto us a child is born unto us a son is given Luke 2. After seven hundred years Christ was born under Augustus Caesar It is usuall in the Scripture to have the present tence and preter tence put for the future tence and the future tence for the present and preter tence So Psal 22.8 All make a mock of me 602. Isai 9.6 His name shall be called the Prince of peace of his peace there shall be no end Matth. 10.34 Think not that I came to send peace on the earth I came not to send peace but the sword In the former place is understood the true Christian peace of God and Christ which we have with God our Neâ—â—â—bour and our selves In the latter is meant worldly peace that we have with men of this world which is often bad Yet Christ doth not of himself bring the sword but by accident in regard of the malice of the World and the Devill who are the authors of contentions 603. Isai 9.6 He shall be called the everlasting Father 1 Cor. 15.24 He shall deliver up the Kingdome to his Father when he shall have put down all principality Since eternall and Kingly power belongeth unto Christ it shall never be taken from him but the manner of his governement shall be changed for he shall no longer governe his Church by the Ministery of his Word and Sacraments but shall represent it to his heavenly Father freed from all evill Nor shall there be any more worldly governements after the blessed resurrection * 604. Isai 9.6 with 6. A son is given The everlasting Father He is the sonne of the everlasting Father by nature He is the everlasting Father in respect of us whom he hath bought by his Blood begotten by his Spirit preserved by his Power and created by his Divinity 605. Isai 9.7 Of the increase of his Government and peace there shall be no end Luk. 12.49 I came to send fire into the earth and what will I but that it may be kindled It is not meant a fire of discord and malice amongst men but a fire of pure doctrine consuming all filth and temptations betwixt the spirit and the flesh the true and false teachers the godly and the wicked the Devill and men For the Gospell is no cause of troubles but as lime when it is mixt with water groweth hot so the wickednesse of men stirred up by Gods Word rageth against Christ and his Gospell * 606. Isai 26.10 with Isa 40.5 The first place shews what wicked men will do the second what the
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
and openly without any shadows or externall propitiatory which Christ hath abolished 689. Dan. 9.25 Vnto Messiah the Prince shall be seven weeks and threescore and two weeks Acts. 2.7 It is not for you to know the times and seasons By divine revelation seaventy weeks that is four hundred and ninety years were foreshewed to Daniel that within so many years Christ should come and performe the office of a Messias such a knowing of times is not forbid but that which is rashly attempted by us without divine revelation TEREASAR that is as they are commonly called in Hebrew The Prophesies of the twelve minor Prophets not for their authority but the quantity of the Book HOSEA HIS PROPHESIE THE SONNE of BEERI HE chides the Jewes for their idolatry He shews their casting off and the espousing of the Gentiles to God He declares salvation to those that should repent He Prophesied fifty years in the time of Osiah Jotham Achaz Ezekias Kings of Judah and in the dayes of Jeroboam sonne of Joas King of Israel about the year 3150. 690. HOS 1.2 Go take thee a wife of whoredoms and children of whoredoms Lev. 21.14 A widow or a divorced woman or prophane or an harlot these shall he not take but a virgin The command of God to the Prophet was not that he should marry a whore but a lawfull wife yet with such an infamy as though she were a Harlot and her children bastards By this embleme the Israelites are admonished of their spirituall fornication * Hos 1.2 with Lev. 21.14 As for the first place its probable that all this was commanded and seemed to the Prophet to be performed in vision that by this allegory they might perceive their duty toward God and rebellion against him 691. Hos 1.7 I will not save them by bow nor by sword nor by battel Rom. 13.4 The Magistrate beareth not the sword in vain The first place is of the conservation of the Kingdome of Judah against the Assyrian not by corporal weapons but by miracles which takes not away the lawfull power of the Magistrate against the enemies of the Church externall or internall 692. Hos 1.9 Ye are not my people Vers 10. Ye are the sons of the living God The Prophet divides the people of Israel into those which are and those which shall be Those which are he divides into righteous and wicked the righteous that remain shall be few but the wicked shall be more he saith that even the whole people of Israel should forsake God yet some few should be saved to the coming of the Messias Jer. 3.18 Ezek. 34.27 whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shepherd 693. Hos 2.13 I will visit upon her the dayes of Baalim when she burnt incense to them 1 King 18.40 Elias the Prophet killed Baals Prophets at the brook Kison The Baalites were destroyed in the time of Elias and of Jehu yet their superstition remained and stuck to the posterity of the people 694. Hos 4.23 Swear not The Lord liveth Deut. 6.13 And thou shalt swear by the name of the Lord. An oath is part of Gods worship and therefore the Prophet warneth Idolaters not to abuse it as they did in Bethel that they might seem to serve God and not the Calfâ— 695. Hos â— 4 They have set up Kings but not by me Rom. 13.1 There is no power but of God The Prophesie respects the breaking of the ten Tribes from the house of Solomon that was not from God as the Israelites did it who would not be subject to the Judges of Judah contrary to Gods revealed will but yet it was from God because he would punish the sinnes of Solomon So Tyrants are from God not onely as a scourge but by reason of their power because the power must be distinguished from the corruption of the person who useth it c. * 696. Hos 10.6 Ephraim shall be ashamed and Israel shall be ashamed Joel 2.26 My people shall never be ashamed It s one thing to be ashamed of sin and the basenesse of mens wayes as Ephraim and Israel were when they saw themselves in their own colours It s another thing to be ashamed of the wayes of God the latter Text tells us we should never be ashamed of worshipping God for he would so answer their expectations and assist them in their necessities that they should have no cause of being ashamed 697. Hos 11.1 When Israel was a childe then I loved him and called my sonne out of Aegypt Matth. 2.15 This Prophesie was fulfilled in Christ being brought back from Aegypt These words were spoken of Israel Gods adopted Sonne and of his onely begotten Sonne according to the union of the body with the head and comparison of the Type with the truth The deliverance of the children of Israel out of Egypt was a figure of our Redemption and freedome by Christ 698. Hos 13.14 O death I will be thy plague O grave I will be thy destruction 1 Cor. 15.55 O death where is thy victory The first place may be explained by the latter for in both is shewed that death hath lost its strength and is swallowed up in victory * Hos 13.14 with 1 Cor. 15.54 55. That which in one place is called plague in the other is called Victory but the difference of metaphors causeth not a difference in sense for as a plague conquers where it comes and eats up all so doth death conquer and eat up all and gets Victory JOEL HIS PROPHESIE THE SONNE of PETHVEL HE Prophesied in the year 3239. That the Israelites should be carried captives into Assyria he exhorts them to repentance and promiseth mercy to them that are penitent 699. JOel 1.13 Chap. 2.12 Turn you unto me with fasting with weeping and with mourning Matth. 6.17 When thou fastest annoint thy head and wash thy face that thou seem not to fast before men Christ discommends not private or publick fastings but he taxeth the hypocrisie of the Pharisees in their fasts for godly people must not sound a Trumpet but be content to have God the witness of their works 700. Joel 2.14 Who knoweth whether God will returne and repent and pardon us James 1.6 He that doubts is like a wave of the Sea Who knoweth Belongs not to remission of sinnes but removing of punishment for that is to be prayed for upon condition of the will of God and our good 701. Joel 2.28 Isai 44.3 And it shall come to passe after this that I will powre out my spirit upon all flesh 2 Sam. 32.2 2 Pet. 1.21 Holy men of God spake as they were inspired by the holy Ghost Joel speaks of the state of the Church after the coming of Mossias and of the comparing of the spirituall gifts of the Jewish and Christian members of the Church And he teacheth that after the Messias shall be come the spirituall gifts of God shall be
have kept them Chap. 18.9 10. I have not lâ—st one God the Father speaks of the scattering Christ of the keeping That scattering takes not away Christs keeping because none of the Apostles which his Father gave to him perished but the sonne of perdition MALACHIE HIS PROPHESIE HE complains of the wickednesse of the people of the Jews and the Priests He comforts the godly Threatens the wicked Exhorts all to repentance and faith in Christ He was the last that prophesied before Christs incarnation In the year of the world 3513. 748. MAl 1.2 Was not Esau Jacobs brother saith tht Lord yet I loved Jacob and hated Esau 2 Chron. 19.7 There is no accepting of persons with God God is a most free agent and doth all things that he doth according to his own good pleasure he respects not the externall quality of the person nor his condition nation sex riches poverty hatred c. so he loved Jacob revealed himself unto him gave to his posterity the Land of Cannan He neglected Esau who was Isaacs eldest sonne and most beloved of his Father nor was he bound by any Laws to do otherwise unto him 749. Mal. 1.8 If you offer the blind the lame the sick for sacrifice is it not evill Psal 50.8 I will not reprove thee for thy burnt sacrifices The Prophet speaks of sacrifices the Psalmist of the sacrificers Sacrifices were to be offered unto God without spot or fault not blind or lame but without sâ—â—rs scabs or blisters Lev. 22.22 25. for Christ of whom they were but but Types was an obligation most pure and absolute and free from all spots for our sins 750. Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Mat. 22.29 You erre not knowing the Scriptures of God The first place is concerning the office of the Priests who were bound to keep knowledge that the people might seek for knowledge at their mouth Levit. 10.11 and they were to answer the people that inquired concerning the Law The latter is concerning the ignorance of the Priests who sit upon Moses chair contrary to Gods commandement and their own duty which was the cause that the people together with the Priests and the Scribes ran to errour Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the Old Testament for the space of four thousand years from the creation of the world from Adam Noah Abraham and Solomon untill the time that Christ came Now follow those of the New Testament from Christs Nativity to the end of the world The End of the Prophets RECONCILING Of Places of the Nevv-Testament THE Scripture of the New-Testament is the Word of God written after Christ was revealed by the Apostles and Evangelists in the Greek Tongue some few things were written in Hebrew namely St. Matthews Gospel and the Epistle to the Hebrews Eusch l. 3 c. 26. l. 6. c. 11. 19. Jeron in Catal. Scriptorum It is divided into Evangelical and Epistolical Books Those are the Evangelical books which contain a part of the glad tidings or the holy Gospel of our Lord Jesus Christ with the History from his Nativity to his Ascension into Heaven at the thirty fourth year of his Age. The Gospel of St. Matthew IT contains the Genealogy of Jesus Christ his Birth Education his Prophetical Office in Preaching Miracles his Priestly Office in the Oblation of himself for our sins and his Kingly Office in his rising from the dead and the Government of his Church * 749. MAT. 1.1 The book of the Generation c. Isa 53.8 Who shall declare his Generation The former place speaks of his Generation as Man as the Son of Mary and supposed Son of Joseph The latter place not according to his Humanity but Divinity so who shall declare the Excellency and Manner of his Generation or if the Prophet must be interpreted to speak according to his Humanity then we must say there is a very few only can declare his Generation neither is it possible to express his Humane Generation to the full because that is so wonderful 750. Mat. 1.1 The book of the generation of Jesus Christ. 1 Tim. 1.4 Tit. 3.9 Avoid foolish and endless genealogies The knowledge of Christs genealogy is more profitable that we may know Jesus to be the true Messias promised of the seed of Abraham and David Paul condemns the madness of those who tell mens fortunes by their Nativities and such as move unprofitable questions concerning genealogies which the Jews addicted themselves much to neglecting the study of godliness those he bids us to avoid as vain and idle and Heathenish fancies 751. Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Luk. 3.23 38. Who was the son of Heli Nagge Matthat c. of Adam of God Matthew and Luke differ not Matthew describes the genealogy of Christ by the Line of Solomon to Joseph Luke by Nathan another son of David from Josephs Father in law who was called Eli to David and so far as Adam the father of mankind * Mat. 1.1 with 1 Tim. 1.4 The first speaks of a certain Genealogy and generation the second speaks of an uncertain and vexatious generation There were some who probably being Jews naturally and turned Christians were addicted to these genealogies that they might have a pretence of claiming kindred of Christ they made no end of drawing down their lines of descent from David or else they would make a scrupulous search after genealogies about Christ about which there were great controversies in the Church when as Herod had burnt all publick Records that were of that nature Matthew and Mark had set down what was needful herein * 752. Mat. 1.5 Salomon begat Booz of Rahab Doubt How could Salmon beget children of Rahab the Harlot if he entered not into the land of Canaan for none which came out of Aegypt was to enter in except Joshuah and Caleb Answ Although Salmon came out of Aegypt yet not being twenty years old he was not under the Curse of the Lord Num. 14.29 753. Mat. 1.6 David the King began Solomon Luk. 3.31 Who was the son of Nathan who was the son of David Matthew observes the natural order descending from Fathers to the Sons Luke ascends from the Sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh * Mat. 1.6 with Luk. 3.31 Matthew observes the order of nature descending from the Fathers to the Sons on the contrary Luke inverts the Order ascending from the Sons to the Fathers 2. Matthew reckons not all he begins from Abraham only Luke accounts all and ascends even to Adam and God himself Matthew begins at Abraham for God chose the seed of Abraham to beget Christ
chapters * Mat. 4.12 with Ioh. 1. to the 4th Chap. Matthew omits what was done and delivered by Christ in the daies of Iohn because it would not have been so congruous to his design Iohn he relates it as supplying that which might to some have seemed a defect Matthew tells us that Iohn was imprisoned but sets not down particularly the time of his imprisonment for these words When Iesus had heard that Iohn was imprisoned doth not imply that immediatly upon Christs being tempted Iohn was imprisoned for as Iohn relates many things were done and Christ went into Galilee But that Christ when he heard of Iohns imprisonment began to preach and go into Galilee 767. Mat. 4.18 Iesus walking by the Sea of Galilee saw two brothers Simon and Andrew casting a net into the Sea and he said Follow me Luk. 5.1 He stood by the Lake of Genesareth v. 3. Ascending into Simons ship he bade them put off a little from the land and he sat and taught the people out of the ship as he ended his speech he said to Simon Lanch into the deep v. 10. Fear not henceforth thou shalt catch men Here we have need of a threefold reconciliation Matthew saith that Christ walking toward Sea called Peter Luke in a little ship But Matthew speaks of his first call and Luke of his confirmation in it 2. Matthew makes no mention of the Miracle but what he let pass Luke describes 3. Matthew calls it the sea of Galilee Luke the Lake of Genesareth because the Hebrews call all waters Seas Matthew respects the Province Luke the banks by the next City * Mat. 4.18 with Luk. 5.1 3 c. This is not contrariety but illustration one explains another the story at full in them all is thus As Jesus walked by the sea of Genesareth he saw two ships standing there the one whereof belonged to Peter and Andrew and the other to Iames and Iohn All these men being partners had been fishing all night but had caught nothing and were not stepped down out of their ships to wash their nets Christ passed with multitudes on the shore entreth into Peters ship and thence teacheth the people and thence putting out a little into the Main he helped Peter to a miraculous draught of fishes which was so unweildy that he was glad to beckon up Iames and Iohn from the shore to come and help them the draught of fishes was got up and boated and then Iames and Iohn return to the shore again and fall to mending their net which was rent with helping at so great a draught Peter seeing what was done adoreth Christ and he and Andrew being yet at sea are called by him for fishers of men and bringing their ships to shore they leave all and follow him Christ and they coasting a little further along the shore came to Iames and Iohn and he calleth them 768. Mat. 5.1 Christ seeing the multitude went up into a mountain and taught them Luk. 6.17 He came down with them and stood in the plain Ver. 20. Looking on his Disciples he said Blessed c. Here is also a threefold difference either Matthew saith that Christ preached in the Mountain Luke in the field Or Matthew saith he preached to the people Luke to his Disciples or Matthew saith before Luke after the healing of the leper Whence we conclude that Christ repeated that Sermon a second time * Mat. 5.1 with Luk. 6.17 Or it may be thus That it was the same Sermon in both Matthew and Luke both reciting the doctrine of Christ Luke making mention of a plain Luk. 6.17 before Christs Sermon not passing thence to the Sermon but from his miracles to his Doctrine having no intention to hint the time or place though Matthew would the place not the time Or it might be thus Luke saith not that it was made by Christ in a plain or standing Only this he saith that Christ coming from the mountain stood in a plain place and there wrought certain Miracles and then preached Now all this might be done and yet Christ might preach this Sermon in the mount sitting as St Matthew saith For the order of the story is this Christ being maligned of the Jews went into the mount and there prayed After a long prayer he chose the twelve Apostles and then came down into a Plain and wrought miracles but by reason of the throng which pressed about him to touch him he went into the mountain again and there preached this Sermon to his Apostles and others that followed him 769. Mat. 5.4 Blessed are they that mourn for they shall be comforted Vers 14. Rejoyce and be glad Phil. 4.4 Rejoyce in the Lord alwaies Christ speaks not of all that mourn but such as from the heart mourn for their sins and believe in him Joh. 16.33 Luk. 16.25 2 Cor. 1. whose condition in this life is sorrowful and they suffer pressures in the world their mourning brings joy in this world and the world to come and God comforts them in all afflictions Christ pronounceth such mourners happy * Mat. 5.4 with Phil. 4.4 In the former place he pronounceth them blessed that seriously and truly mourn for their own and others sins In the latter he commands the same mourning persons to take their portion even to rejoyce and be glad for ever 770. Mat. 5.5 Blessed are the meek for they shall possess the earth Heb. 11.13 And they all confessed that they were strangers and pilgrims in the earth Meek are gentle such as with a quiet mind endured injuries do not resist evil but overcome evil with goodness by the example of Christ to these is the possession of the earth promised not simply Rom. 12.21 Mat. 11.28 1 Cor. 3.22 Psa 27.13 14.16 but by right of inheritance for the godly though they possess nothing are said to possess the earth because they have Christ who possesseth all things and he is only rich who ha h a quiet mind The earth here is principally taken not for the element of earth but the land of the living * Mat. 5.5 with Heb. â—1 13 37 38. The former and the latter place both speak of meek men such as with quiet and patient hearts bear Gods judgments and mens injuries The former place speaks of their possession of the earth because God gives a meet and convenient portion of the earth either to them or their posterity as he dealt with Abraham Isaac c. they had sufficient for themselves and a promise of great possessions which their Posterity did enjoy 2. If it fall out that meek persons die in want or banishment yet God gives them contentation which is fully answerable to the inheritance of the earth 2 Cor. 6.10 3. The meek have this of right as some suppose being the members of Christ who is Lord of all 1 Cor. 3.21 22. 4. They are Kings by Christ and after the last Judgment they shall rule and reign with him for ever Rev. 5.10
not limit them to this or that day they were to begin at the Center Jerusalem and so run to the utmost point of the Circle of the Isles * 1115. Acts 8.33 with Isa 53. 7 8. Who shall declare his Generation Some Christians understand it concerning the ineffability of Christs Eternal Generation others of the ineffability of his Incarnation or the Generation of his Humane Nature united to the Godhead Others concerning the wondrous Generation of the Church But that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of the Age and Generation in which Christ lived rather than that of his own Generation or Descent And the meaning of the Verse is to this purpose He was taken away and hurried from prison and from Judgment to execution and as the seventy had inlarged the sense by change of phrase in his poor and dejected estate his judgment was utterly taken away and no right done him And who can sufficiently speak of the looseness and wickedness of that Generation of Vipers who dealt so unjustly and wretchedly with him as to take and cut him off from the Land of the living 1116. Acts 9.6 Go into the City and there it shall be told thee what thou must do Gal. 1.15 Paul was not called by man neither from men to be an Apostle of Jesus Christ Saul was taught by Ananias concerning the means of his conversion but not concerning the Articles of his faith Ananias was sent to baptize him and heal him but not to call him to be an Apostle * 1117. Acts 9.6 with 26.16 17 18. In the one place more was related to be spoken from heaven than in the other and it is usual with the Holy Ghost to relate part of a story in one place part in another challenging the Readers pains and study to find them out 1118. Acts 9.7 And the men that journeyed with him stood speechless Cha. 26.14 And when we were all fallen to the earth I heard a voice The companions of Saul were first cast down then they stood speechless nor could they go forward untill Saul also rose from the earth * Acts 9.7 with 26.14 Stood speechless The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood stands in opposition to their going forward and not to their falling to the earth and meaneth that their amazedness fixed them that they could not flee nor stir Acts 9.7 They heard a voice but they saw no man Chap. 26.14 They that were with me saith Paul heard not the voice Hearing the sound of the voice they understand not the meaning of it so a voice coming to Christ from heaven Joh. 12.29 the company that heard it said it thundred * 1119. Acts 9.7 with 22.9 They heard the voice of Paul speaking to Christ but not Christs voice to him Or if they heard the voice from heaven yet they understood not what it said distinctly 1120. Acts 9.8 They led Saul into Damascus Gal. 1.17 He went into Arabia Paul after his conversion was first at Damascus then he went into Arabia and so returned again to Damascus 1121. Acts 9.15 Paul bare the name of the Lord before the Gentiles the Kings and the Children of Israel Gâ—l 1.16 He was separated to preach to the Gentiles the Gospel of Christ He was the ordinary Apostle to the Gentiles 1 Tim. 2.7 but extraordinarily he might teach the Jews also 1122. Acts 10.30 Four daies after the vision of Cornelius Peter came to Caesarea Ver 19. The morrow after they that were sent from Cornelius came to Peter Cornelius the first day at three of the clock after noon sent his servants to Peter the second day they came to Peter the third day they came with Peter from Joppa and lay by the way that night the fourth day they returned to Cornelius at Caesarea * 1123. Acts 12.17 Tell it to Iames and the Brethren Iames was already dead Ver. 2. Either theâ—e is anticipation of that Vers 2. or else this James was James of Alphaeus James the less Mar. 15.40 The Brother or Kinsman of our Lord yet surviving who was Bishop of Jerusalem as Antiquity affirms * 1124. Acts 13.22 I have found David the son of Jesse a man after my own heart which shall fulfill all my will with Psal 32.5 Psal 51.4 Against thee have I sinned David was after Gods mind in the main of his life though not in every particular action the denomination being from the greater part Besides God looked upon David as a man afâ—er his heart as he was repenting returning and washed from his sin not as he committed his sin He fulfilled all Gods will that is all the Precepts of Gods will though not all the particulars of those general Precepts he fulfilled singula generum though not genera singulorum He fulfilled wiâ—h sincerity though not with perfection of degrees the whole will of God 1125. Acts 14.22 We must through many tribulations enter into the Kingdom of God Heb. 6.12 c. 11.1 The Saints by faith and patience inherit the promises The condition of the faithful is common through many tribulations to enter into the Kingdom of heaven from which some are freed by special priviledge for faith is the means of acquiring life eternal but tribulation is the way thither * Acts 14.22 with Heb. 6.12 We pass thorough many afflictions as they are the paths which God in his providence orders us to walk into heaven but we walk in these paths by faith and patience as they are the feet of the soul or Qualifications of those persons which walk in tribulations heaven-ward * 1126. Acts 15.2 When therefore Paul and Barnabas had no small dissention Rom. 14. Him that is weak in the faith 1 Tim. 3.3 The servants of Christ ought not to be contentious Paul and Barnabas were earnest in the contest because it was in a matter which so nearly concern'd the main of Religion as dispence with that and with all It is one thing not to contend about things indifferent in their own natures another thing to contend about that which is of absolute necessity as this truâ—h which they here so contended about The servants of Christ must not be contentious about trifles but we must conâ—end for the faith once delivered to the Saints 1127. Acts 15.10 The Law is a yoke which neither we nor our fathers were able to bear .. 1 Joh. 5.3 His Commandments are not grievous The Law is a yoke in respect of perfect obedience for here that is impossible for us the Commandments are easie in respect of the imputation of Christs righteousness Rom 6.14 who fulfilled the Law for us in whom our sins are forgiven * Acts 15.10 with 1 Joh. 5.3 The former is meant of the Ceremonial Law which both because of the extream painful bondage in the observation thereof as also because that the observance could never be so perfect but that the conscience would be involved in many scruples and anguishes And besides because that under them
shew themselves unworthy of them so here is a Metonymy of the effect for the cause Neither are all Gods gifts without repentance but such gifts as depend upon Election Neither is every Vocation unchangeable but only the internal and spiritual God had chosen Saul to be King and furnished him with excellent gifts but they were only temporal Though he had a temporal Election to the Kingdom it follows not that he was eternally elected for God had decreed or foreseen that Saul should not continue in the Kingdom appointed unto David 1243. Rom. 11.32 God hath concluded them all in unbelief that he might have mercy upon all Mat. 7.14 For streight is the way which leadeth unto life and few there are that find it The Apostle understands all that is Jews and Gentiles who are not saved by themselves but of the meer mercy of God * 1244. Rom. 11.32 God hath shut them all in unbelief Psal 92.16 And there is no iniquity within him God doth not commit iniquity by shutting all up in unbelief for they are shut up as in a prison in punishing them as a just Judge with the fetters as it were with Gives of their own blindness and hardness of heart Rom. 1.26 Like as a Judge doth inflict imprisonment upon offenders and restraint of liberty So men are kept in the prison of infidelity by the justice of God their sins so deserving But here is the difference Civil imprisonment is for sin yet it is not sin but Spiritual imprisonment is blindness and unbelief is sin And God justly punisheth sin with sin Quis dicat Achabum non peccasse credendo spiritui mendaci c. Who can say that Ahab sinned not in believing the false Spirit And who will say that sin was not the punishment of sin coming from the judgment of God 1245. Rom. 11.34 For who hath known the mind of the Lord 1 Cor. 2.16 But we have the mind of Christ The first place is concerning the inscrutable secrets of Gods wisdom which are not needful for us to know the latter is concerning mysteries that belong to our salvation revealed in Gods Word and such which no man by his natural reason were it never so acute could ever come to know * 1246. Rom. 12 2. Fashion not your selves with 15. Rejoyce with them that rejoyce weep with them that weep Fashion not or be not conformed or apply not your selves to the customs dispositions and Practises of worldly and corrupt men The latter place bids us not rejoyce with wicked men but with the godly and weep with them which contradicts not the former 1247. Rom. 12.20 Thou shalt heap coals of fire upon the head of thine enemy Mat. 5.44 Love your enemies do good to them that hate you The Apostle understands here by coals the spiritual things of conscience not naturall coals for benefits done to an enemy are a cautery to his conscience which pricks and burns out adversary doth justly convince him and stirs him up to peace concord amendment of life let us therefore overcome evil with good and so win the victory over our enemies * 1248. Rom. 12.44 Love your enemies bless them that curse you Psal 139.21 22. Do not I haâ—e them O Lord that hate thee c. We must put a difference betwixt our enemies cause and his person betwixt sin and a sinner Their evil causes and their sins must be hated and we must give no approbation thereto but yet their persons being Gods Creatures and bearing his Image in some sort must be loved Enemies be of two sorts Private and Publick A private enemy is he that hateth a man for some private cause in himself or concerning his affairs and such a one we must love and not hate as Christ commandeth and the Apostle here A publick enemy is he that hateth a man for Gods cause for Religion and the Gospels sake and these enemies be of two sorts curable and incurable We must pray for the publick curable enemies that they may be converted and yet hate their conditions If they be incurable and we have plain signs of their final impenitency then we may hate them for so we hate the devil and yeâ— so hate as to direct ouâ— hatred to their sins and for their sins hate their persons and no otherwise The latter place speaks of publick enemies 1249. Rom. 13.1 There is no power but of God 1 Pet. 2.13 Be subject to every Ordinance of man The Magistracy is a Divine Institution It is called the Ordinance of man because men undergo it and it is employed for the government of men and was ordained for the good of man though the Magistrate be ordained of men yet that is done by Divine authority and subalternates disagree not * 1250. Rom. 13.1 The powers that be are ordained of God Hos 8.4 They have set up Princes but not by me they have made Princes and I knew it not We distinguish betwixt the power in it self considered and the way of attaining unto that power and the use and manner of execution The first is alwais of God but not the second and the third for when any by bribery cruelty or any other corrupt meanâ— attaineth unto any Magistracy or abuseth his power tyrannically or wickedly in neither of these respects is he said to be of God As to that of Hosea the renting of the Kingdom from Solomon and giving ten Tribes to Jeroboam was the Lords own act 1 Kin. 11.31 But in respect of the circumstances as the rebellion of the people against their lawful King and their falling away from his obedience without consulting with God so was it not the Lords act Besides He is said to have reigned but not by God in respect of the manner of his government Qâ—â—â— se non accomodavit ad scriptam patefactam Dei voluntatem and so they reign but not by God both because it is contrary to the order instituted of God and they reign to themselves not to God 1251. Rom. 13.2 Whosoever resisteth the power resisteth the Ordinance of God Mat. 22.21 Render unto Caesar the things that are Cesars and unto God the things that are Gods Preachers have authority to reprove the Magistrate Theologically for his sins but not politickly to resist him when he applies himself to Gods Commandments But if he shall degenerate into a Tyrant and Idolater and opposing himself to God 1 Tim. 5.20 2 Tim. 4.2 Acts 5.29 shall set up what is contrary to God then we must obey God rather than men For the second Table of the Law must give place to the first Table * 1252. Rom. 13.2 Magistracy is the Ordinance of God 1 Pet. 2.13 Magistracy is intimated to be the Ordinance of man The Powers are not simply of God as other things but especially ordained that is by special precept from God there are other things of God as Famine Sickness War but not ordained by Precept and Command Three waies may these Powers be said to be
of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 1407. 1 THES 1.3 Remembring your work of faith and labour Rom. 3.28 Gal. 3.10 Faith is opposed to works Faith is a work but not ours or proceeding from our own strength Joh. 6.29 for then it would not justifie us but it is the work of God and a quality in us respecting the merits of Christ therefore the Apostle calls not Faith it self so much a work as he doth that which proceeds from faith * 1 Thes 1.3 with Gal. 3.10 Faith is a work and brings forth works is a work of the Spirit and brings forth works of righteousness in us yet this hinders not but that Faith may be opposed to Works in the matter of Justification Faith as it justifies is not considered as it brings forth Works but as it brings home Christ Faith yet which brings home Christ is not without Works which Works do shew themselves immediately upon Justification though I cannot say in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Justification 1408. 1 Thes 2.20 For you are our glory 1 Cor. 1.31 He that glorieth let him glory in the Lord. Our glorying hath its foundation in God in the mean while if any thing be done amongst the auditory by the work of the Ministry we must say with the Apostle It is not I that laboured 1 Cor. 15.10 but the grace of God which was with me 1409. 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4.6 I am now ready to be offered and the time of my departure is at hand In the first place is spoken of the company of the faithful by reason of the most near communion and uniting of the body of Christ for we are all one spiritual body so many as believe in Christ so that what happens to one member may seem to happen to all the rest * 1410. 1 Thes 4.17 And so we shall be ever with the Lord. Rev. 20.6 They shall be Priests of God and of Christ and shall reign with him a thousand years We shall be ever after our Translation with the Lord. The latter place speaks of a thousand years but probably this may be in this world before our translation and so it nothing hinders but that after our translation we may be with the Lord for ever Whether these thousand years are to be meant litterally for so many years or else figuratively as the rest of the verse must be viz. Kings and Priests interpreted it is not to the purpose in hand 1411. 1 Thes 5.5 Ye are all children of the light and of the day not of the night Rom. 8.19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God We are here with Paul children of light and the day in grace nor yet in glory The Apostle expected not to be made the Son of God because he was so already actually but only to be revealed to be so for it appears not so yet what we shall be for though we be heirs we do not yet actually possess the Kingdom we must therefore distinguish Sonhood acquired here by grace from that which shall be in our Country by glory 1412. 2 Thes 1.5 The persecutions and tribulations which you endure are a manifest token of the righteous judgment of God that ye may be counted worthy of the Kingdom of God for which you also suffer Eph. 2.8 You are saved through faith and not of your selves it is the gift of God The faithful are worthy not by their own worthiness but Christs also the word worthy is the same here with convenient Col. 1.13 1413. 2 Thes 2.2 The day of Christ is at hand 1 Joh. 2.18 It is the last time To be at hand and to draw near do differ the Apostle denieth that the day is at hand but he denieth not that it draweth near it is called the last time in respect of former time and because in the last time the day of judgment draweth nigh it is called the last hour in respect of God because our daies compared to Eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 1414. 2 Thes 3.10 If any would not work neither should he eat 1 Cor. 9.6 Have we not power to forbear working In the first place Works are either of the head or of the brain flesh and idleness are condemned in the latter labour is commended which is wrought not with the hand alone but with the head also the Ministers of the Church are not to get their living by the labour of their hands being they are not Mechanicks The Apostle had a singular gift from God to preach extemporary 2 Cor. 1.11 and yet had he means from the Churches Two Epistles of St. PAUL to TIMOTHY THE first is a pattern for Pastors to shew them what they ought to be in Doctrine and Prayers and in Life with their families and laies down the way how to instruct all men of what state age or condition soever It was written from Laodicea in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his mind by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ seventy * 1415. 1 TIM 1.19 20. Some having put away scil a good conscience concerning faith have made shipwrack Joh. 3.36 He that believeth hath life eternal Doubt He that believes in Christ is as sure of salvation as if he were already in an actual and real possession of Christ which cannot be if a man may fall from faith Answ Hymeneus and Alexander made shipwrack not so much of faith it self as of the object of faith that they believed the doctrine of faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies 2 Tim. 2.17 18. which place clearly explicates the other it shews that they fell from some fundamental truth formerly professed as in the point of the Resurrection or the like The Apostle adds immediately Ver. 19. Nevertheless the foundation of the Lord abideth sure c. q.d. though some professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Or secondly they gave reins to a licentious life against the dictates of their own conscience which God punished by taking away the light of the Spirit from them that so in the midst of their course they should lose their most spiritual Merchandize Yet this shews not that ever these fell from true saving faith or ever had it they that have it once cannot finally
Ephrata out of thee shall he come forth unto me that shall be Ruler in Israel Joh. 7.27 Whence Christ is no man knows The Prophet expresly names the place of Christs nativity the Jewes not knowing Christ to be the true God did mingle his temporall generation with his eternall contending amongst themselves Doth not the Scripture say that being of the seed of David Christ should come from the City of David * Micah 5.2 with Matth. 2.6 Bethlehems both Texts speak of that in Judah The thousands of Judah The latter saith The Princes of Judah The Tribes of Israel being divided into thousands every one had a head or Prince whereupon St Matthew instead of thousands saith Princes Aleph signifies both a thousand and a Commander over a thousand Thou art not the least though thou be little The words in Matthew are either to be taken as spoken by the Jewes or as the Evangelists as spoken by the chief Priest and Scribes to Herod for the place of Christs birth called not the least either reading the words of Micah interrogatively in a negative sense or varying the Text out of ignorance or of set purpose before Herod Or as they are spoken by the Evangelist Bethlehem was little when David was born there not little but famous for and after the true son of David and son of God was born there 724. Micah 7.5 Trust ye not in a friend 1 Cor. 13.7 Charity believeth all things The first place is a rule of Prudence needfull for Charity The Prophet bids us not to suspect ill of all men but he complains of the corrupt manners of his times when men could believe no man therefore he saith we must deal circumspectly which is agreeing to Charity lest we be defrauded by craft or malice Christ himself did not trust himself with the Jewes Joh. 2.25 26. because he knew all men and knew what was in man 725. Micah 7.9 I will bear the indignation of the Lord because I have sinned Vers 9. He will bring me forth to the light and I shall behold his righteousness The people of Israel being miserably afflicted could not boast in the sight of God of their innocence therefore they ought patiently to endure Gods corrections but before their enemies being innocent they did rise up by divine help The Babylonians were formerly to the Israelites as the Turks and Tartars are now adaies to the Christians afflicting us without cause though in the sight of God we are not without fault NAHUM HIS PROPHESIE THE ELKOSHITE HE Prophesieth against the Assyrians He denounceth destruction to the Ninivites an hundred years after Jonas he comforts the Jews preaching unto them the message of peace 725. NAhum 1.2 The Lord avengeth and is furious Psalm 103.8 The Lord is very pittifull long suffering and full of mercy God is jealous a severe Judge and revenger not pardoning the sinnes and wickednesse of impenitent sinners but he is most mercifull as a tender Father to the godly and such as be penitent 726. Nahum 1.9 Affliction shall not rise up the second time Rom. 1.28 The wicked shall be punished in this world when they are delivered up to a reprobate sense to do those things which are not convenient and in the world to come with eternall destruction Justice doth not punish twice sufficiently for the same fault but it is not disagreeing to justice to inflict divers degrees of punishments for the same fault so temporall punishments to the wicked are but the beginning of eternall punishments But the Prophet teacheth here that God will so deal with the Assyrians in the Land of Judha that there shall be no need of a second judgment 727. Nahum 1.15 For the wicked shall no more passe through thee 2 Kings 24.1 Chap. 25.1 Nebuchadnezzar invaded the Land of Judah and spoiled it The Prophet speaks of Senacherib that he should come no more into the Land of Judah for he was killed by his own sonnes Also the words of the Prophet may be understood concerning the perfect blessedness of the next world HABAKKUK HIS PROPHESIE HE foretels to the Jewes when they sinned their destruction by the Chaldeans He comforts the faithfull with the coming of the Messias and the destruction of the Babylonians He prays for the ignorant He prophesied in the year 3290. 728. HAb 1.5 Behold you amongst the heathen and regard for I will work a work in your dayes which you will not believe though it be told you Act. 13.41 Paul refers these words to the resurrection of Christ The Apostle compares the resurrection of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon which though their forefathers would not believe yet they found it to be true so their posterity must needs acknowledge that Christ was raised from the dead 729. Hab. 2.4 The just shall live by his faith Matth. 9.2 Jesus seeing their faith Every one shall live by his own faith to eternall life but another mans faith or prayers may obtain from God for us temporall benefits or deliverance In the latter place Christ speaks not onely of their faith who brought the man to him that was sick of the Palsie but of his faith also 730. Hab. 2.4 The just shall live by his faith Luk. 10.28 Do this and live We live and are justified by faith not for our saith but because by faith we lay hold on Christ Do this saith Christ to the Lawyer that from the Law he might learn to know his own weakness and not that by observing the Law he might deserve life for by the Law Rom. 3.9 Gal. 3.24 no man is justified in the sight of God * Hab. 2.4 with Luk. 10.28 The former speaks of our living in difficulties by faith alone the latter speaks of Christs answer to one that thought he could live by the Law which was to convince him by the Law that he could not expect life in his deeds but by his faith in Christ Besides no man can do this without faith So as though we live by faith alone yet that faith which makes us live is not alone but makes us do this 731. Hab. 2.4 with 1 Thes 3.8 Now we live if you stand fast in the Lord. We live by our own faith as to justification and salvation we live comfortably when we see the faith of others and so the first place the just man lives to justification c. by his own faith Paul and the rest of the brethren were comforted exceedingly when they knew the Thessalonians stood fast in the Lord. ZEPHANIAH HIS PROPHESIE THe sonne of Cushi he prophesieth to the unbelieving Jewes their destruction by their Neighbour Nations and to those Nations their extermination by other Nations But deliverance to believers He prophesied about the year 3451. 732. ZEph 1.5 He prophesied In the dayes of Josiah of the evils which should come upon Judah 2 King 23.3 Josias and all the people made a covenant with the Lord that they
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I